Monday, March 14, 2022

Harf e Dervaish #1 (Urdu)

              

حرف درویش 

مجھے صرف مہربان ہونے کے لیے ظالم ہونا پڑتا ہے (شیکسپیئر , 'ہیملیٹ' )

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مارکسی نظریہ ساز داعش کے نظریاتی کا جڑواں بھائی ہے۔ دونوں اجتماعی قتل کے ذریعے سماجی تبدیلی کے خواہاں ہیں۔

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علم فیس بک پر نہیں مل سکتا۔ علم آپ کے اندر ہے۔ اپنے آپ کو جاننے میں اپنا وقت گزاریں۔ فیس بک پر اپنا وقت ضائع نہ کریں۔

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لائک (لائیک) بٹن دبانا نفس عمارہ کا پسندیدہ مشغلہ ہے۔ , بالکل اسی طرح جیسے آپ اس بٹن کو دبانے کے لیے دوسروں کو بلیک میل کرتے ہیں تاکہ آپ خود اپنی قدر کے احساس کو بڑھا سکیں 

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سوشل میڈیا پر لائک بٹن کا اصل مقصد ہمیں اپنے دماغ کے استعمال سے روکنا ہے۔ یہ ہمیں پاولووین کتوں میں تبدیل کرنا چاہتا ہے جو صرف اپنی بنیادی حیوانی جبلتوں کے مطابق رد عمل ظاہر کرنے کی صلاحیت رکھتے ہیں۔

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جدید تعلیم بھی ہمیں مشعل کی روشنی دیتی ہے، لیکن یہ سب سے پہلے ہمیں ڈاکو بناتی ہے جو پھر ٹارچ کا استعمال کرتے ہوئے اگلے گھر کو تلاش کریں گے جسے وہ لوٹنا چاہتے ہیں۔

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مذہبی ثقافت: نیکی کر دریا میں پھینک۔

جدید غیر مذہبی ثقافت: نیکی کریں اور فیس بک پر اس کی تشہیر کریں۔

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مارکسزم ایک جھوٹا مذہب ہے جو کہتا ہے کہ 'کوئی خدا نہیں ہے اور مارکس اس کا نبی ہے'۔

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سوشل میڈیا ہمیں اس تنہائی سے دور رکھتا ہے جس کی ہمیں اپنی انسانیت کو برقرار رکھنے کی اشد ضرورت ہے۔

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الحاد: غیر معقول ہونے کا سب سے ذہین طریقہ

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مابعد جدیدیت کی نئی جاہلیت میں انسانی وقار کی جنگ بنیادی طور پر فکری اور روحانی ہے۔ آج کے بھولے بھالے، بے خبر، گمراہ اور ثقافتی طور پر جڑ سے اکھڑ چکے مسلمان کو اس نئی حقیقت پر پوری توجہ دینی چاہیے۔

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ایک وقت تھا جب معصوم اور جاہل ہونے میں واضح فرق ہوا کرتا تھا۔ وہ وقت اب نہیں رہا۔

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ظالم حکومت: لوگوں کو خوفزدہ کرو، انہیں ہمیشہ خوف میں مبتلا رکھو، اور پھر ان کے ساتھ جو کرنا چاہو کرو۔

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پاکستانی سیاست دان: جب انسان گرگٹ سے کہتا ہے، 'میں تمہیں سکھاتا ہوں کہ اپنا رنگ کیسے اور کب بدلنا ہے'۔

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پاکستانی ٹی وی نیوز اینکرز: 'شہنشاہ نے ہمیں سختی سے ہدایت کی ہے کہ ہم اس کے غیر موجود لباس کے بارے میں بلکل بات نہ کریں'۔

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سوشل میڈیا کا استعمال کم علاجی انڈیکس والی دوائی کی طرح اور ایسے لوگوں کو کرنا چاہیے جنہیں کسی قسم کی شدید بیماری ہے۔ بصورت دیگر، اس سے مکمل پرہیز کرنا چاہیے۔

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جدید مغرب دو وجوہات کی بنا پر بلندی پر کھڑا نظر آتا ہے۔ 1. یہ ان تمام لوگوں کی سیاہ، بھوری اور زرد جلد والی لاشوں پر کھڑا ہے جنہیں اس نےتہذیب، مذہب، سائنس اور ترقی کے نام پر قتل کیا ہے۔ 2. اور اس لیے کہ بقیا زندہ سیاہ، بھورے اور زرد جلد والے لوگ، جو ذہنی اور نفسیاتی مکمل طور پرجدید مغرب کے زیر تسلط ہیں، وہ سب غلاموں کی طرح گھٹنوں کے بل پڑے رہتے ہیں اور کھڑے ہونے اور اپنی عزت اور انسانیت کا دعویٰ کرنے سے انکاری ہیں۔

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ٹک ٹاک پر گزارا ہر منٹ آپ کے وجود سے ایک اونس کم کرنے کے مترادف ہے۔

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جدید سرمایہ دارانہ نظام ایک ایسا نظام ہے جو درخت کی شاخ پر بیٹھے آدمی سے کہتا ہے: جس شاخ پر تم بیٹھے ہو اسے کاٹ دو کیونکہ اس نظام کی منطق کے مطابق یہی سب سے زیادہ عقلی اور عقلمندانہ کام ہے۔

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سوشل میڈیا: زمانہ جاہلیت کا ایک جدید ورژن جہاں ہر قبیلہ ہر دوسرے قبیلے کے ساتھ مکمل جنگ کی حالت میں ہے۔

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ہر دجالی برائی کیلیفورنیا، امریکہ سے شروع ہوتی ہے۔

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اپنی زندگی کو سورج کی طرح بنائیں۔  گزرتے ہوئے بادل کی طرح نہ بنو۔

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سادہ زندگی گزاریں اور اپنی زندگی کو پیچیدہ نہ بنائیں۔  سادگی وہ ہے جو ہمیں ذہنی سکون دیتی ہے۔

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طالبان فیس بک سے محبت کرتے ہیں. ایک گہری خفیہ محبت جس کا وہ عوامی طور پر اعلان نہیں کرتے۔

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چاول چھولے کھانے والے سے زیادہ امکان ہے کہ میکڈونلڈ کھانے والا داعش میں شامل ہو جائے۔

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ٹک ٹاک اور داعش ایک ہی نظریاتی سکے کے دو رخ ہیں جس طرح فیس بک اور طالبان ایک ہی نظریاتی سکے کے دو رخ ہیں۔

کیونکہ اس کے پیچھے یہ پوشیدہ منطق ہے کہ انتہائی چیزیں ہمیشہ گھوم کر وآپس لوٹ آتی ہیں اورآخرکار ایک دوسرے سے مل جاتی ہیں

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ایک عام پاکستانی کے ہاتھ میں سمارٹ فون ایک سال کے بچے کے ہاتھ میں دو دھاری چھری کی طرح ہے۔

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فیس بک فساد بک اور فتنہ بک ہے۔

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سوشل میڈیا بنیادی طور پر حیوانیت ہے لیکن صرف اتفاقی طور پر اچھا ہے۔

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ٹوائلٹ ایک ایسی جگہ ہے جہاں لوگ رفع حاجت کے لیے جاتے ہیں ٹکٹوک  بھی ایک بڑا بیت الخلاء ہے۔

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جہاں لوگ کتابیں پڑھنا چھوڑ کر فارورڈ کرنا، شیئر کرنا شروع کر دیتے ہیں اور ہر وقت لائک کا بٹن دباتے رہتے ہیں، وہاں یوٹیوب اور وکی پیڈیا پاس اسکالر ایک عقلمند فلسفی بادشاہ کی طرح حکومت کرنے لگتے ہیں۔ (اندھوں کے ملک میں ایک آنکھ والا ہمیشہ بادشاہ ہوتا ہے)۔

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For more, click:  Lament for Quetta and Distraction

And some more: The Hollow Men and Stray Crumbs

Saturday, January 8, 2022

A Lament for Quetta (or How a Valley was Destroyed)

A Lament for Quetta 
(or How a valley was destroyed)

For Amir Raza who also laments the sorry state into which this once beautiful valley, his---our---hometown, has now fallen.

"Where is the life we have lost in living?"                            T.S. Eliot
"If you don't know where you are, you don't know who you are."        Wendell Berry
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Once there was a valley
A sinuous gorge, a nestled bowl
A bonny dimple of a hole
A weathered rocky dip, yet so grand
In the wrinkly face of the ancient land.

Girdled by the ageless hills
Of tall and mighty Chiltan
And big broody Zarghoon
Mysterious Murdar and
Takatu with its sickle moon
Like circling sacred rings
Or sublime guardian wings---
Majestic and firm, eternally profound---
That hugged the sleepy vale all around.

The fortress, the sanctuary
The bridal gift of the legendary
The little Paris and London
The picturesque fruit garden:
All beautiful and befitting
The valley prided many a name;
It was worthy of highest acclaim.

It was ravaged and razed, but it did survive
The calamitous quake of nineteen thirty-five
And then it was named the little Tin Town
It shone once more like a jewel in a crown.

Like the colorful fruit in its perennial orchards
The valley was home to a myriad of people
A garden of flowers each distinctly tinctured
And of temples, mosques and many a church steeple.

It was not that long ago
A generation, maybe two
When the young knew the old
And the old loved them too
When living meant limits, simplicity the cure
And wants were not needs, desires only few
When hearts were soft, minds open yet not unsure
And little was said, but everyone knew.

It was a time not long ago
A generation, maybe two
A place and time of sanity
Of neighborly care and frugality
A time devoid of apathy
Of callousness, or the new brutality
It was a time for all to see
When the distance to a “we"
From an “I” and a “you”
Was always straight and short, too:
A mere step, or maybe two.

And then the dark age arrived
Kali Yuga, or the iron age revived
I guess they call it “progress”
"Advancement" and “development”, or maybe taraqee
All hailed and proclaimed with an unprecedented glee.

First went the values, the virtues and the vision
Followed by the will to have a collective mission
Both the vision and the mission
Were abandoned, were surrendered
In criminal acts of omission and commission---
A pervert submission to the reign of quantity
To the ugly cult of matter at the cost of quality---
The new creed is to have as opposed to be
To be blind to everything we’re supposed to see.

Greed is now good and mediocrity rules
Bigotry is taught and learned in the schools
Living now means the sky is the limit
Simplicity a curse and desires unlimited
Hearts are as hard as aged rocks pure
Minds open no more, only violently sure
The chatter is deafening, the noise insane
Plenty is said and heard, but nothing's retained
The signs and the symbols fill the air all around
The malls, the movie halls with dolby all-surround.

The old we is gone--a faded, forgotten history
There is only I and only you--alienated, shaken, illusory
Lacking any charm, or any old-fashioned mystery.

The valley is no more
It’s a bleak badland like a canvas of gore
Like a failed student with a zero score
In all the subjects and much, much more.

Like an orphaned child or a victim of rapacity
Depravity has devoured its carrying capacity
A landscape was raped, its fabric plundered
Conscience escaped as morality blundered.

The valley is no more
Poison oozes from its pores
The bonny dimple, the nestled bowl
The rocky dip and the pretty hole in
The wrinkly face of the ancient land
Is a crowded, polluted, sorry wasteland.
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For more, click:


                Quetta O' Quetta !
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A happy New Year to all the readers of this blog!  Thank you for reading, commenting, and sharing in 2021, too.



Sunday, December 26, 2021

Why kill the Hazaras?

 

Why kill the Hazaras?

(originally published January 2021)

In memory of the eleven (11) Hazara coal miners who were brutally slain----all of them blind-folded, their throats slit with a blunt knife, and left to bleed to death----in Mach, Balochistan on Jan 3, 2020.

"Tell the truth even if it be unpleasant" and "Speak truth to a tyrannical ruler."

Hadith of the Prophet (pbuh)

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They gun them down and
Blow ‘em up
They hunt them down and
Line ‘em up
Pick them out
Tie ‘em up
Slit their throats, and hang ‘em up.

Why kill the Hazaras?

They kill them once
Force ‘em out, and then
Kill them again
Make them grieve
Make ‘em leave
Pakistan, Afghanistan
They send them all to…
Qabristan (the graveyard).

They kill them there, kill ‘em here
Why kill the Hazaras?
Who kills the Hazaras?

The cursed snakes
Are let loose
By the snake charmers
The wily handlers
Whose takfiri “assets”
Whose wretched monsters
Are the evil performers.

The right hand consoles
As the left hand slaughters
Say these forked-tongued impostors:
“See, it’s the bearded serpents, it’s deh-shat gardi
No, it’s not: it’s wardi gardi
That kills the Hazaras.

The Dajjali death cult has poisoned
The old Tin Town
In Little London
The Iblisi darkness
Has spread all around
The petro terror, the "jihad" e Jahilliya
Has maimed and murdered, or
Killed the Hazaras.

Collateral damage, false flag games
“Strategic Depth” is the cause of the flames
The gains of the goons
Of the murderous buffoons
Are the pains of the ruined
Who are violently strewn
The pogrom continues
The graveyards get filled
As the Hazaras get killed.

Friends and comrades---
The old neighbors
Allies and aides---
Are now like strangers.
Numb spectators
Of dumb bloodbath
They whisper and watch
Some with sorrow
Some with wrath
Some are scared
Others just shrug their cold shoulders:
“Too sad, too bad, but…”

That “but” betrays
The heartless starkness
Of the Dajjali credo and
The Iblisi darkness.

“But” I guess, they know
Why they kill the Hazaras.

And so it seems
To this Hazara, at least
That no one really weeps
No one bewails
Alas!
Accomplice in crime
The silence, too,
Is a bloody cold mime
It, too,
Condemns
and
Kills the Hazaras.


The System: Blackmailing

 

The System: Blackmailing

The System has a system within it through which it operates. It is called blackmailing. The System cannot function without this sub-system of blackmailing, its modus operandi of choice. It is its heart and soul, its bloodline. It traps, manipulates, controls, predicts, enslaves, demeans, distracts-deludes-divides-and-rules and, finally, destroys through blackmailing. The real owners and beneficiaries of The System have actively promoted the dark cult of blackmailing, in the same manner that they have promoted another of their cardinal virtues: mediocrity. They have done so very effectively, to the point where blackmailing is now part and parcel of the general culture of Pure-istan and where everyone blackmails everyone else: the bosses blackmail the employers, and the employers blackmail the bosses; women blackmail men, and men blackmail women; children blackmail parents; teachers blackmail students; politicians blackmail the narcotized awam (the people); the media blackmail the politicians; the majority blackmails the minorities; the believers blackmail the doubters; lawyers blackmail the judges, and the judges blackmail the lawyers; and, The Vampires blackmail everyone! After all, The System is The Vampires. 

 A century ago, the economist Joseph Schumpeter suggested the concept of “creative destruction”. He argued, in short, that sometimes, when things become hopeless, beyond repair and reform, it is best to destroy and build anew. Unfortunate, indeed, but perhaps The System in Pure-istan can benefit from Schumpeter's old idea.


The System: The Vampires

 

The System: The Vampires

"Those who say ‘the system works’ work for the system!"           Russell Brand

"If the [system] is sick, then your ease with it is a sign of sickness."

Abdal Hakim Murad

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The System is alive and well. This System is old, seven decades old, but it keeps re-inventing itself in a myriad of ways. It has evolved in the true Hobbesian-Darwinian sense, as an aggressive, predatory beast red in tooth and claw; yet, it has not changed at all.  It distorts and deceives; it lies shamelessly through its teeth; it exploits, colonizes and plunders all, especially those denizens of its borderlands whose main crime is that they do not hail from the power centers, and who raise their just voices for the dignity and honor that were promised to them by the Great Leader when The System came into being. The System has perennially been brutal to these unfortunate mortals of the peripheries. This System threatens, silences, “disappears”, maims and kills all those who protest against it and resist its arbitrary dictates and its obscene violence. It still does all this just like before, but now more efficiently and more brutally. That’s progress, real progress for The System, that is. The System is the same old chameleon, but now given a new, postmodern euphemism to mask its old toxicity: hybrid. Yes, it is now a “Hybrid System”. In this new, symbiotic contraption, the junior partner---the lower species--- is an abusive, vindictive dimwit with an ego the size of a blue whale and who parades as a spiritual avatar, a savior of the masses, with his ridiculous slogans of justice (insaf), fair play and dignity. 

The Truth: The System means The Vampires. The System is made up of The Vampires. The System is The Vampires. It is run, controlled and maintained by The Vampires; and, therefore, it benefits the bloodsuckers. The Vampires have been around all along, in control of all affairs in Pure-istan, ever since the colonial holocaust seventy years ago. The Vampires are everything, and they are everywhere: they are politicians and businessmen; they are in boots and uniform; they are God fearing mullahs and whiskey-guzzling, golfing, pandering and wenching men-of-the-world; they are in the media and in the universities; they are anchors, senior anal-ysts, actors, singers, script-writers, directors and producers; they are visible and (often) invisible; above all, they are the judge, jury and executioner of the land. The Vampires are Janus-faced and forked-tongued. They are saviors but destroyers; they are kind when they are cruel; they are just and fair, but only when unjust and unfair; they are as clean as corrupt, and as corrupt as clean; they are traitors when they are patriots and vice versa; they are the angels when they are the devil. These wicked chuckleheads are competently incompetent and incompetently competent: The Vampires are the deadly parasites that have sucked their host dry. 

The host. Yes, the captive host of 220 million souls that need to be rescued from The Vampires. The System needs to be restored to health and sanity. Just like in the old vampire stories and movies, a la Lugosi,  Karloff and Chris Lee, stakes must be driven right through the hearts of The Vampires. Only then one can expect a new dawn; only then one can meaningfully and honestly speak of "Naya Pure-istan".




Saturday, December 25, 2021

The Picture

 

The Picture

"The trouble is that once you see it, you can't unsee it. And once you've seen it, keeping quiet, saying nothing, becomes as political an act as speaking out. There's no innocence. Either way, you're accountable."                                                                Arundhati Roy
    
“They did not die when they died; their deaths happened long before. It happened in the minds of people who never saw them. It happened in the profit margins. It happened in the laws. They died because money could be saved and made."
Ben Okri

"The truth that makes men free is for the most part the truth which men prefer not to hear."   
Zygmunt Bauman
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“A picture is worth a thousand words”, says an old English adage. It is especially worth a million words when it depicts the extremes of human joy and, even more so, of human suffering. But words, after all, can do only so much: they are but just forms that “define” and hence, limit what they try to capture. 
Even the best of poets, the deftest and most elegant of wordsmiths, lament that unfortunate limitation of words. Every capturing is also leaving out something; every story told is also another left untold. There always remains the unsaid---the unsayable---that which escapes language or is left out intentionally.  Politics is always there.

The picture here is an image that defies all attempts at a fair description. It is many things at the same time. It is a story. It tells of a history. It is a genocidal narrative borne out of ugly politics that is itself a manifestation of what is worst in the human soul. It captures a moment in time when tragedy befell upon old and helpless folks of a violently vandalized land like a thunderbolt from the cruel skies. It is a portrayal that hides within its every pixel a thousand sad tales. They are the tales of deception, of injustice, of wanton greed and undiluted corruption. They are the stories of those who swear allegiance to God, faith and country but who shamelessly serve and worship Mammon, both covertly and overtly. But above all, they are the tales of betrayal and of convenient Faustian deals entered into and endorsed by the sons of the soil who shamelessly abandon their land and sell its people, all to be defiled by the power-intoxicated marauders, of the uniformed variety or otherwise. For “nobody can enter your house until and unless you want them to” as the sages of the region have said.

But if images are stories, the stories have plots and characters; they have contexts. 

These are, therefore, the stories of the sick and the deceived, horror tales hidden from the tranquilized, the bamboozled and captive audiences of the bread and circus technology of the demigods of the country. This obscene coterie of villains---these demigods, the bloodsucking ruling pack---through their “proactive” presstitude mouthpieces, the plastic talking heads on TV screens and increasingly in the clogged and toxic bowels of the Internet, has historically played the cannibalistic Center to the deceived and ravaged Periphery. It is a consciousness---a strange word indeed for this class of genocidals!---informed and sustained by a murderously instrumental worldview that binds the depraved master to the wretched subjects. The stories, therefore, are not just contemporary but also historical. They are hopeless serial episodes within the epic length tragic narrative for the comprehension of which one needs to update one’s understanding of (modern and postmodern) evil in South Asia, as the street fighting public intellectual Ashis Nandy has suggested.

The context: the complete image, the other half of the story

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BLM: Balochistani Lives Matter
(A short tale, in verse, of The Sick and The Deceived)

Excluded and fooled
Divided and ruled
Plundered and colonized
Disappeared and demonized.

Terrorized, targeted, tortured and killed,
Balochistani lives ruined, evil designs fulfilled.

Center and periphery
An old tale of demagoguery
Deception the norm, the way of sophistry
The same old ruse, civilian or military.

Terrorized, targeted, tortured and killed,
Balochistani lives ruined, evil designs fulfilled.

Chaghi is copper, silver and gold
Cui bono?, Quare? we are never told
And there’s coal, gas and lots of oil
But not for the locals who drudge and toil.

Terrorized, targeted, tortured and killed,
Balochistani lives ruined, evil designs fulfilled.

Now it’s Gwadar, the jewel in the crown
That makes the mouth water of sahibs brown
“Don’t you dare cry, fume, or frown!”
Yell the neo-colonials of Pindi town.

Terrorized, targeted, tortured and killed,
Balochistani lives ruined, evil designs fulfilled.

Economic Corridor, BRI ‘n CPEC---a curse, a violent puzzle
Development and progress, taraqee---under a gun’s muzzle!
The Bajwas accumulate, the Sharifs load up as Balochistan bleed
Goes on and on this tragic tale of corruption and greed.

Terrorized, targeted, tortured and killed,
Balochistani lives ruined, evil designs fulfilled.

To raise your voice is to dig your own grave
'Cause they buy the craven and butcher the brave
The tanks readily roll, the gunships arrive
The shudras wipe n’ waste the kshatriyas in caves.

Terrorized, targeted, tortured and killed,
Balochistani lives ruined, evil designs fulfilled.

In the old Tin Town of this new Bengal
There’s the old new trick of divide-and-rule
Sectarian blood lust, and ethnic cleansing
Exposed n’ all crystal clear, save to the fool.

Terrorized, targeted, tortured and killed,
Balochistani lives ruined, evil designs fulfilled.

The snaky talking heads on the idiot screen
They bend and bow, these bootlick, arse-lick filthy shysters
The gibber-jabbering, twiddle-twaddling wily vermin
The paid pied-pipers who shun the victims and serve the masters.

Terrorized, targeted, tortured and killed,
Balochistani lives ruined, evil designs fulfilled.

The scoundrels scream “It’s Naya Daur" n "It's Naya Pakistan!”
It’s a bloody sham, nothing new in the rotten towns
“Insaf, insaf”, shout the trolls of the Ego Man--Hybrid Khan
It's the same old spoof, the same old sins of the criminal clowns.

Terrorized, targeted, tortured and killed,
Balochistani lives ruined, evil designs fulfilled.
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For more, please click:


Balochistani Lives Matter





Sunday, December 19, 2021

The Hollow Men (of Pakistan)

 

The Hollow Men (of Pakistan)
(with an apology to T.S. Eliot)

“We are not the doctors; we are the disease!”        Alexander Herzen

“The creatures outside looked from pig to man, and from man to pig, and from pig to man again; but already it was impossible to say which was which.”                         
                                                        George Orwell, The Animal Farm

“The country is what it is because its leaders are not what they should be.”           
                (To borrow from the wise man of Nigeria, Chinua Achebe)

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I
We are the hollow men
We are the stuffed men
Scheming together
Heads filled, from ear to ear,
With dried dung. Alas!
Our ugly gibberish, when
We scream together,
Belching pieties,
Is utterly meaningless---hollow, stinky--
Like our rotten lives.

We are the hollow men, the filthy hustlers
We buy and we sell
We pander and peddle---everything, everyone:
Ourselves,
Our kith and kin,
Compatriot, brother, father, son, husband--
No backbone, neither honor nor dignity--
We bend readily
For a few dollars,
We even sell our mothers.

We are the toxic vermin
Dark clouds of voracious locusts
We are the plague that
Defiles the face of
The “pure” land
Like puss-oozing carbuncles.

We are the hollow men
The shape shifting, bullshitting impostors
Tirelessly spouting humbug
That fills the air
Like a numbing, dumbing white noise
We are
The “ruling elite”, the “umpire”
The “boys”, the “establishment”---
All nasty euphemisms for
Bloodsucking, villainous cartoons
Cabals of vile con men
Mafioso civvies and
Uniformed goons.

II

This is the damned land
This is mob land
Rioting, burning, posse lynching
Bedlam reigns supreme
Here we sing songs
Colorful carols
Of faith, discipline and unity
Of brotherhood and sisterhood
In the “pure” motherland,
We keep on chanting, these gory
Anthems of hypocrisy.

Words without meaning---our poisonous trope.
Compassion as fashion, deception as hope.

III

Here we sell made-up dreams
Soothing stories in textbooks
Fairytales on TV screens
Told by pumped-up noisy fiends
These murderous nightmares, in reality,
Mock the babbling screen ogres
The soulless chattering monsters.

IV

Those who dare speak
Truth to power
With untied tongues and unsold souls
With eyes that see
And hearts not dead---not yet
See through us, and call out:
“You are the genuinely bogus hollow men
The stuffed men (and women).
Disgrace! Disgrace! Disgrace!”



For more, please click: Uncle MarxEducation: Old and New

Saturday, October 23, 2021

Distraction

Distraction

"All the unhappiness of men arises from one simple fact: that they cannot sit quietly in their chamber."                               Blaise Pascal

"Don’t just do something. Sit there!"                  Old Japanese saying


T.S. Eliot once wrote somewhere that “we moderns are distracted from distraction by distraction”. Distraction is now the presiding or the defining idea of (post) modern existence, especially after the volcanic rise and plaguey spread of digital technologies and what is now called social media. With the arrival and cultural entrenchment of Instagram, TikTok and “streaming” Netflix, the term distraction has acquired new levels and depths of meaning. Once it was terms like anomie and alienation; now, distraction is THE zeitgeist.  They are of course related in a variety of ways-----the conditions of anomie and alienation cannot prevail unless the subject is distracted in one way or another---- but it seems that both the scale and intensity of these forces of fragmentation, debasement and dehumanization in man require new ways of understanding and analyses.

Distraction is about attention, or to be precise, about its lack or absence. To distract means to disturb, divert and distort attention, to take it away, to steal it. Attention is the new capital or, the new source of capital generation now, as many contemporary cultural critics have argued (see The Age of Surveillance Capitalism by Shoshana Zuboff and The Attention Merchants by Tim Wu). The most successful entrepreneurs----the attention merchants----are people who know how to identify and “harvest” attention and turn it into gold.  Mostly Silly-con artists of The Valley, this new breed of captains of dog-eat-dog casino capitalism can now make and train algorithms, the entrails or vital organs of software and applications on digital devices that are now the main attention grabbers, which can easily distract us from almost anything.

Once you are distracted, the algorithms will take control and do all the work for you. In fact, the designers and developers of algorithms know this very well: without distraction and disorientation of the target audience, the algorithms cannot work effectively. The users have to be thoroughly bombarded, bamboozled, rendered incapable of using their uniquely human discriminating intellectual and especially moral faculties before any gains from the algorithms can be realized. It is crucial that the subject be unmoored from the ground of traditional ethical, spiritual worldview and turned into flotsam---turned into the wreckage of his or her former rooted and integral self---for the algorithms to achieve their goals.

Traditional beings live at the intersection of the two planes of existence: horizontal and vertical. Traditional man, or Pontifical man, is always passive, or contemplative, vertically and active horizontally.  In other words, traditional man, in Islam especially, is servant of God (abd Allah) horizontally, and vicegerent or deputy of God (khalifa Allah) vertically.  On the latter plane, we remain aware of our true, primordial nature, or fitrah, and therefore remain intact and whole as we engage with the world on the former, horizontal plane, that contingent dimension that extends into time and space. Worldly forces of distraction, especially now in the form of new digital “tricknologies” (Dick Greogory’s term) invert this traditional ontological, epistemological/ethical configuration which is the source of equilibrium (mizan) in man and in the world---the microcosm and the macrocosm. They do so by making us obedient and passive horizontally---vis-à-vis the world, the duniya---and forgetful (alnisyan), heedless (ghafil) vertically. We then become the Promethean man. These centrifugal forces render man slave to worldly demigods as they completely make him forgetful of his real Master, Creator and Lord. To protect oneself and resist one’s uprooting, debasement and, ultimately, destruction, one needs to resist this Satanic inversion. 

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Monday, September 27, 2021

Spirituality in dark times: Ruh on the leash of nafs



"Spirituality" in dark times: Ruh on the leash of nafs

“The cult of our times, which is really the cult of ourselves, produces a general frame of mind as unfavorable to religion as anything could be, an inflation of the soul which is altogether incompatible with true intelligence, let alone spirituality.”                 Martin Lings

While authentic religion is about discriminating between the Real and all other realities, dark times spirituality is about attacking and damaging that crucial human faculty by and through which such discrimination is made possible. Dark times spirituality is "spirituality without religion" as it is now commonly known and celebrated, or it is what a typical Tik-Toking, Netflixing floating weed would proudly declare: "I am spiritual, but not religious". One has to struggle really hard to find a more terrible oxymoron! It is like desiring the fruit but condemning the tree that bears that fruit; it is like seeking the honey but remaining blissfully ignorant of the nectary flowers, the bees and the gardener. Says Charles Upton: "If you can get people to react with positive feelings to images of ugliness, you have damaged their ability to discern and respond to beauty; likewise, if you can induce them to accept obviously contradictory statements without noticing the contradiction, you have wounded their ability to recognize the truth."

While traditional esoterism (spirituality, or the inner core of authentic religion) is essentially about constant striving (jihad) to overcome the relative, the unreal, and to pine for union with the Absolute, the Real---a return to that from which we have been separated in a created world which is by definition finite, relative and therefore imperfect and un-real---dark times spirituality is the exact opposite: it aims for uprooting and fragmentation, dispersion and disorientation. After all, the word "religio" once meant "to tie" or "to tie back" to the Source and Origin---hence, union and return. In the former, we are like beads strung together on a necklace string; in the latter, the string is cut and we fall and scatter all over the place. In the former, we are like beings on the edge of a rim and all anchored, tied to the center through the spokes; in the latter, we are unhooked from the center, anchorless and wandering on the circumference of the rim: liking, sharing, following, influencing, streaming, uploading and downloading.

In these amnesiac dark times, religion and spirituality mean something entirely different from their traditional meanings. In the algorithmic spiritualties that are now meticulously packaged and efficiently promoted on Facebook, Twitter, TikTok and Netflix, to name just a few of the channels through which the bestial dictatorship of the nafs is disseminated and sustained, the traditional inner hierarchies in man are completely inverted: what the nafs now "likes" is equated with---if not considered superior to--- what the traditional intellect (nous, Spirit/Ruh) once comprehended and realized; what was once objective Truth is now so totally subjectivized and relativized---Instagrammed!--- that it is merely a matter of popularity contest; beauty, once held as "the splendor of truth', is now whatever that appeals to the uncultivated, passional nafs in its never-ending quest for instant gratification; goodness is pretentious sloganeering, sheer sentimentality, smug, "woke" posturing.


Duniya al-Duniya

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Wednesday, December 30, 2020

18-D Fateh Hall, University of Agriculture, Faisalabad (UAF)

University of Agriculture, Faisalabad (Old Campus)

18-D Fateh Hall, Univ. of Agriculture Faisalabad (UAF)

For Mazhar Ali, who does not say much but whose “silence is wonderful to listen to“, to quote Thomas Hardy.


I arrived in Faisalabad (formerly Lyallpur) towards the end of 1986, in December if I am not wrong. I was one of the two or three candidates from Quetta City to qualify for an agricultural engineering seat at the famed university. I arrived later than the other successful candidates from the province. The reason for that delay was some bungling on the part of the staff of the then Director General of Agriculture (DGA) in Balochistan, the late Chaudhry Zulfiqar Ali. The DGA office was responsible for the selection of candidates in the different fields of agricultural sciences in the two or three state universities in the country that offered degree courses in those fields. What had happened was that although I had passed the test and the interview and had the required score, my name had been suddenly dropped from the list of successful candidates and somebody else’s name inserted. This was a person I knew personally and who was not eligible because of his lower score in the post matriculation tests called Pre-Engineering Intermediate College Examinations in the Pakistani education system. There were only limited seats allocated for candidates from Quetta City and for the province as a whole in the professional categories, particularly in the fields of medicine and engineering, at the state universities in the country. These were called “quota” seats or the “quota system” then. Anyway, after I challenged the wrongful decision for which the DGA was either directly or indirectly responsible, my name was hastily reinserted in the list, but as a “special case”, so I was told. Obviously, I was not happy about it and threatened legal action against the department, but my friends and family suggested that I not take that long and costly route, and instead avail the "special" seat and leave for Faisalabad without delay since all the other candidates had already left. I eventually relented and arrived in Faisalabad in December 1986. I was registered in the Faculty of Agricultural Engineering and Technology and was allotted the registration number 86-ag-728.

I was received, as were many others from Quetta city and the province, by a couple of senior students from Quetta, in my case namely Mazhar Ali and Irfan Ali Bakhtiari, neither of whom I had met before. Among students from Balochistan, it was a tradition to help students from your part of the province or your city settle in the university. There was even a student organization to which most, if not all, students from the province belonged: Balochistan Student Association (BSA). Mazhar was then living in Fateh Hall, room 18D. Fateh Hall was on the extreme end of the row of residential hostels that stretched from one of the two entrance gates of the university. So, from Fateh Hall it was a long walk to the main gate that led to the Gobindpura area and further onto the city which we often visited in the evenings and on weekends. Like every big university in Pakistan, our university also had small cafes and restaurants (often called hotels in Pakistan) and the shabby chai (tea) stalls just outside the Gobindpura main gate, in addition to other small businesses that mostly depended on the students for their survival and success. These chai stalls were always teeming with students in the evenings, especially when the weather was fine and not too cold or hot. Cold, maybe not but hot, oh yes! Faisalabad is one of the hottest places in Pakistan, with the mercury shooting up to 42degC and above. Until I arrived there, I had never experienced that kind of heat and humidity in my whole life. It was the same for most of us from dry and cold Balochistan, except maybe for those who came from Sibi, another place in the country that resembles a hell chamber! As fate would have it, it was Sibi to which I would be posted upon joining the agriculture department six years later.

Faculty of Agricultural Engineering

Both Mazhar and Irfan (Bakitiari) were engineering students. They helped me settle down in the new place. I have clear memories of running back and forth the length of the mile long campus corridor with Irfan to get all the admission paperwork done. To this day, Irfan and I recall those days and as we do we cannot help but laugh: Irfan walking briskly ahead of me and I, in my blue smuggled Iranian sweater totally lost in a new and unfamiliar environment, trying to keep pace with him while holding my dirty, yellow file folder with all my documents in it behind me. Mazhar, not an outspoken or very social person---and in that sense the exact opposite of Irfan who got nods, smiles and waves from every second person on campus irrespective of their department or faculty-----introduced me to the rather fastidious dean of the faculty, Sheikh Sahib. I think his name was Sheikh Sarwar. He was a short man with piercing dark eyes that shone with a kind of intelligence that can be termed uncanny only because it was tinged with a certain degree of frustration, even anger. Years later I would come to understand fully the source of that frustration in such individuals: in a country where the cult of mediocrity is pervasive, and even actively celebrated and promoted, any intelligent person is bound to get frustrated, if not angry. No wonder, Pakistan is among the top “least developed” or “developing” countries that have high rates of brain-drain. To get back to our story, at first, the strict dean was reluctant to accept me in the faculty since I had arrived late and also because there were many irregularities (typos and all) in my papers that were prepared by the clumsy DGA clerks back home. Eventually, he signed my papers with the pre-condition that I would score a GPA of at least 3.0 at the end of the first semester; after all that I had gone through until that point, my admission to the faculty was made conditional! And as the dean said that to us, he smiled at me but gave Mazhar the eye (Mazhar, who is undoubtedly a great human being, a wise man in every other respect, was not really one of the brightest students in the engineering faculty, especially not in strictly theoretical physics and math based subjects!) Not to boast but to mention here for the record (!), I did manage to make it to the 3.0 mark at the end of the first semester (it was 3.31 to be exact).

The Ganta Ghar (clocktower) in Faisalabad

Faisalabad was a very different place from Quetta then, and not only weather wise. It was definitely a bigger city but at the same time it never felt like a big city to me, say, like Karachi, Hyderabad or Lahore, cities that I had often visited and even lived in one of them for extended periods of time. It was called “a huge village” by its local residents then and its people were referred to as villagers, the pejorative term for which is “paindoo”, and not city dwellers proper. The entire city is designed around the main clock- tower called the Ganta Ghar, which stands tall at a central point where eight streets---bazaars---meet. Some say it is an architectural representation of the colonial era Union Jack, the flag of the imperial Raj. For us students, one of the sources of entertainment was roaming in these maze-like bazaars, treating ourselves to the steaming hot daal chaawal in Chiniot bazaar and the spicy murgh pulao in winters, or visiting the tea houses in and around Bhawana and Jhang Bazaars.

Going to the movies in the city’s many cinemas, especially to Minerva and Shabnam, was the most popular activity among many students, including those from Balochistan. At least once a month, we would watch a Punjabi movie at one of these theatres. It would be Mazhar, Irfan, Masood and Zubair, and sometimes Sajjad Foladi and Ishaq Ibrahim, too, with me tagging along. It was a time when Anjuman, the popular movie actress, reigned supreme in the world of Punjabi cinema. Since the queen must always have a king, so, that spot was filled by the one and only Sultan Rahi, the ghandhasa wielding, mustachioed Punjabi Jhat hero, whose kingdom was constantly challenged and was under threat by his great rival Mustafa Quershi, another loud action hero with even a bigger ghandhasa and more hair on his face and chest. Occasionally, we would watch a B-grade Hollywood movie. They were mostly low budget, low definition, gross and gory horror movies that were an insult to one’s aesthetic and artistic sensibilities. The theatres rarely showed good quality Urdu and English movies. It was a time when cinemas meant dusty, badly ventilated, smoke filled halls with dirty floors and rows of thinly cushioned folding-type chairs. Nothing like the new Multiplexes or Cineplexes with Dolby-NR, all-surround sound systems and HD quality screens that we see nowadays in the cities of Pakistan.

Minerva Cinema, Faisalabad

It didn’t take me time before I found out why going to the movies was so popular with the students. The movies themselves were not particularly interesting with almost all of them based on a typical, cliched formula: the same plots, same song and dance sequences---with at least one of them in the rain showing the plump heroin wearing a thin white dress----and same or similar fight scenes. For the viewers, the main attraction was what was known as the “tota”, meaning an extra piece of reel that was run somewhere within the main film. This “tota” was almost always rated stuff, meaning R 18+ or even soft core (western) pornography. It would appear suddenly and run for a few minutes before the operator would switch back to the main movie, the one advertised on the huge, garish poster boards outside. During the two or more hours of the movie, this would happen at least three or four times. The “tota” had a magical effect on the frustrated audience: the hall would suddenly go quiet and as soon as the projector would roll on to the main movie, the same hall would erupt with whistles, hooting and clapping. These “totas” were never openly advertised on the huge, colorful poster boards, but were spread through word of mouth. As to their timing, that in itself created suspense and excitement among many in the audience. Some had become so expert that they would predict the precise time of its launch with a margin of error anywhere between 5 and 10 seconds!

Back to Fateh Hall. I was allotted a bed and table in 18-D Fateh Hall soon after I got admitted. There were five of us in the room then: Mazhar, Munawar, Bashir Agha Jr., Zulfiqar and I. The occupants of this room before us, were Inam ul Haq, Rizwan ul Haq, Mazhar Ali and Bashir Agha Sr., I believe. While Inam was still there doing his masters in plant breeding and genetics, Rizwan and Bashir, both engineers, had already left after graduating by the time I arrived. I met them later in life. This particular room had a history with students from Balochistan. It had changed hands for many years, from one batch of Balochistanis to other and this tradition continued until I graduated and left in 1991. That is when the young, chatty Muhammad Ali Agha and others moved in. In the early evenings most students from the province and some from NWFP (now KP) would gather at the canteen and there would be Quetta-style “bandaar” over chai from the canteen. In addition to the greasy parathas, French toasts, and omelets for breakfast, the canteen also served afternoon chai and biscuits, or snacks. The place was run by a slender nay, emaciated, guy named Aslam who minded the cash register while his two younger, chubby brothers, Feeqa (Rafeeq) and Bhutto (Zulfiqar) waited tables.

Fateh Hall, University of Agriculture Faisalabad

In addition to those who resided in Fateh Hall, there were many Balochistani students in other hostels, too, some of whom would join these gatherings and whose names I would like to recall here: Inam ul Haq, Tahir Aqeel, Irfan Ali, Maqsood Khan, the three Ali Rezas (Ali Reza Hazara, Ali Raza Naqvi and Ali Reza Raisani), Zulfiqar Achakzai, Riaz Khan, Amir Mehmood, Najmul Hassan, Ubaidullah Luni, Anwar Adil, Nasrullah Shah, Fazal Haq, the two Naveeds (laghado and latt!), Azam Kakar (Dr. Ziaratwaal), Bashir Agha jr., Wahab Khan, Manzoor Baloch, Naqibullah Khan, Sajjad Foladi (Loralai walla), Shahid Masood, Dawood Almas, Rauf Khan, Mehrullah Jan, Zubair and Masood Chaudhry and later, Muhammad Ali Agha. There would be some students from NWFP, as well. Two of them, Ishaq Ibrahim and Shahid (?) Afridi, were the closest to us. Ishaq, who I believe was either from proper Peshawar or Mardan area, was perennially present and was good company, a joy to be with. Popular, loved by all and always smiling, laughing and cracking jokes, he had a cool and care-free attitude, except when it was exam time during which he would start panicking! “It’s that time: theory of structures and Dr. Amanat!” This particular engineering subject, spread over two semesters, was one of the most difficult to pass. The subject was dry, theoretical---all formulae derivations, calculations and number crunching----but what made matters worse was that it was taught by one of the most unpopular professors on the faculty. It is true that some oddball types loved his communicatively obscure and clearly anachronistic teaching style, but the majority simply failed to understand what the man was trying to communicate. Moreover, the professor’s temperament did not help matters, either, even if at times he displayed streaks of dark humor. While my classmate Najmul Hassan (from Quetta), because he was a math wizard, sailed through it and got high marks, my senior Mazhar and many others had to spend an extra semester just because of this one subject and the good professor who taught it. Other classmates from Quetta, Amir Mehmood Reza, Nasrullah Khan, Ali Reza Naqvi, Anwar Adil and yours truly barely made it.

Student politics at the university was mostly done on what is known as the ‘baradari” basis, where different Punjabi baradari groups like Gujjar, Jhat and Rajput etc. had formed their own student organizations. There were the usual politically oriented student groups as well, such as the Islami Jamiat e Talaba (IJT) and People’s Student Federation (PSF). At times these groups would clash with one another, often violently, and when that happened the authorities would close down the campus. BSA was our student organization that served as an umbrella association for all the students from Balochistan and which was mostly about organizing social and cultural activities and helping the students from the province with any issues that they might have at the university. By the time I graduated, things had changed a bit. While there were still these gatherings at Fateh Hall and other hostels, although much infrequently than before, many of the seniors had left----Inam, Mazhar, Irfan, Munawar, Tahir, Zubair, Sajjad, Masood, for example--- and with their departure many of the old traditions also began to disappear. BSA, for example, became ineffective and even unnecessarily politicized at times. I guess, it was the passage of an era, however short-lived, that I was witnessing. It was time for change, in other words.

For more, please click:  Class of 83: St. Francis' Grammar High 

The World on Fire

  The World on Fire “To put the world in order, we must first put the nation in order; to put the nation in order, we must first put the fa...